Pastoral Rule, Dialogues & Letters 475

Gregory to the presbyter Anastasius. That a good man out of the good treasure of his heart brings forth good things (Matt. 12:35; Luke 6:45)—this your charity has shown me both by always living so, and now by speaking to me in your letter; in which I found two persons, as it were, contending about the virtues, namely you contending for charity, and another for fear and humility. And although occupied in many things, although ignorant of the Greek tongue, I nonetheless sat as judge in your contention; but, the truth having been sought, in my judgment you yourself overcame your adversary through the apostolic sentence which I set before you as you contended: That fear is not in charity, but perfect charity casts out fear. For fear has punishment;

and he who fears is not perfect in charity (1 John 4:18). Your fraternity therefore I know to be perfect in charity, insofar as it is. And because it loves Almighty God greatly, it behooves you to presume much concerning your neighbor. For it is not places or ranks that make us near to our Creator, but either good merits join us to Him, or evil ones sever us. Since therefore it is still uncertain who inwardly is of what sort, why did you not dare to write, while you are ignorant which between me and you is the superior? And indeed I know that you live well, but I know that I am burdened with many sins. But even if you are yourself a sinner, you are nonetheless much better than I, because you bear only your own sins, but I bear also the sins of those who have been committed to me.

In this therefore I regard you as lofty, in this as great: that before human eyes you have advanced not at all in a great and lofty place; in which often, while honor is outwardly bestowed by men, the mind is plunged into the depths, because it is weighed down by rending cares. But for you, Almighty God, according to that which is written: He has arranged ascents in his heart, in the vale of tears (Ps. 83:6-7). But you could seem to me much loftier, much more sublime, if you had not undertaken the leadership of the monastery which is called Neas; because in that same monastery, as I hear, the appearance indeed of monks is maintained, but many secular things are done under the habit of holiness.

But even to this I shall reckon that you have attained by heavenly grace, if those things which in that place displease Almighty God shall have been corrected with you as leader. But because between the father of that same monastery and the pastor of the Church of Jerusalem there have always been wont to be quarrels, I believe that Almighty God for this reason willed your beloved self and my most holy brother and fellow-priest Amos to be at Jerusalem at one and the same time, so that the quarrels which I have foretold may be borne with. Now therefore show how much you once loved. I know that both of you are abstinent, both learned, both humble; whence it is necessary that the glory of our Savior be praised, according to the voice of the Psalm, in the timbrel and choir (Ps. 150:4).

For in the timbrel the sound comes from dry skin, but in the choir there is the harmony of voices. What therefore is designated by the timbrel but abstinence, what by the choir but unanimity? Since therefore through abstinence you praise the Lord in the timbrel, I ask that through unanimity you praise Him in the choir. Through Himself also the Truth says: Have salt in yourselves, and have peace among yourselves (Mark 9:49-50). What is designated by salt but wisdom, Paul bearing witness, who says: Let your speech be always in grace, seasoned with salt (Col. 4:6). Since therefore we know that you have the salt of the heavenly word through doctrine, it remains that through the grace of charity you also keep peace among yourselves with your whole heart.

These things, most dear brother, I say because I love you both greatly, and I altogether greatly fear lest the sacrifices of your prayers be stained by some dissension among you. But the blessing which you sent, both formerly through Exhilaratus the Secundicerius, and afterward through the deacon Sabinianus, I received with thanksgiving, because it befitted you to send holy things from a holy place, and to demonstrate from your own gift Him to whom you assiduously minister. May Almighty God protect you with His right hand, and keep you unharmed from all evils. (Cf. John the Deacon, book IV, no. 61.)